#african diaspora religions

[southernmermaidsgrotto]

Let's talk about San Baltasar, the Wise King, Saint of Afroargentines.

I think it's extremely interesting how one of the biggest afrodiasporic cults native to Argentina is that of El Santo Negro (the Black Saint) St. Balthazar, the Wise King. Other syncretic saint cults make mention to african deities or saints with titles such as "The Queen of Rivers" or "The Queen of the Sea", making the deities involved easily identifiable, but this cult in particular is one of the most widespread across the black population of Argentina and yet the most elusive in regards to who may be behind the mask. At least, until you pay attention to the details.

The Church first introduced the cult of Catholic Figures and Saints such as San Baltasar (King Balthazar) or San Benito de Palermo (St. Benedict of Palermo, the Moor) as a way to control the enslaved population politically and culturally. Although their goal was to dissipate african religions and install catholicism among them instead, they underestimated black argentines: after much effort, the church allowed the enslaved faithful to organize socially and politically and perform dances, drumming and singing for the saints of their formed Cofradía (similar to a congregation, but including social and political structures within it, naming a king and queen or a president and other culturally and politically significant roles). Thanks to the passing down of african culture and customs through these organized societies and the syncretism within them, we can proudly say the church failed in their attempts. The african spirits are very much still an integral part of afroargentines' lives. Today, although it has spread across the country and beyond, the center of this cult is in it's origin, the capital city of Corrientes, Argentina, in a neighborhood called Cambá Cuá.

The cult to San Baltasar is clearly african in origin, although with indigenous (guaraní) influences, such as calling the saint Santo Cambá/Kambá (Black in guaraní language), calling his statues Cambára'angá (guaraní for Black Figure), and some dancers dressing up as indigenous figures like el pombero, among other things. Thus, it is an afroindigenous cult, developing amongst mixed descendants of african enslaved peoples and guaraní natives. The cult is also a local expression of the most african of customs: ancestral veneration. The festivities honor not only the Saint himself, but all the black ancestors before us who are present in pictures at the altar, and answer to the call of the drums. The color red, that covers the saint and adorns his followers, is the color of warriors and protection in African Traditional Religions. He's offered food and drink (such as wine and traditionally made sangría), and most importantly dance and drums. He is invoked and honored, along with the ancestors, through drumming and dancing, through La llamada a San Baltasar and Saludos de Tambores a los Santos Cambá (Calling Saint Balthazar and Drum Salutations to the Black Saints).

His festivities, held in Corrientes around Epiphany, from January 1st to the 6th, include dancing afroargentinean rhythms such as diverse forms of candombe and samba. Particularly, he was traditionally honored with a dance called bambula, a form of ring dance where women move in short and slow steps, barely lifting their feet, while men jump in the air, and where one singer sings a phrase that is then repeated or answered by the others present. This kind of dance is native to Congo and Angola, and widely practiced by enslaved people and their descendants in the Southern United States, the Caribbean, Brazil, Argentina and Uruguay. The music used to this day to petition favors, to invoke his spirit into his image and even dispel or call thunderstorms or other natural phenomena, is called charanda and includes drums, guitars and triangles. Just like in other afrodiasporic devotional and resistance dances, these dances involve Kings and Queens of the dance, a hierarchy of drummers including those called Master drummers, and a hierarchy of the drums themselves as Chico, Repique and Piano.

If you compare him to Xangó...

He carries a double-headed axe. He's often depicted wearing a crown. His colors are, surprisingly, also white and red, with gold accents. Also a King and a warrior, also associated with thunderstorms and fire, drums and dance. His followers also wear white and red beaded collares. Ringing any bells...?

Now, I am not saying they are the same Spirit, but there is an undeniable resemblance. You come to your own conclusions. It's kind of obvious that this afrodiasporic cult stems from either (a) a hidden, veiled cult to the orisha(s) or (b) a syncretic cult to african deities (not only orishas but maybe other african spirits too). There is, after all, strong ties not only to Yorubaland but also to Dahomey, Kongo, etc. Just in this instance, the spirit may resemble an orisha but the rhythms and dance are from kongo, so there is much more to it than just one or the other. There is a culture of resistance born from the union of Nations through music, faith and tradition.

Sources:

None of the images here belong to me: San Baltazar and festivities [1,2,3,4-6] and Xangó [1]

Festividad de San Baltasar : performances artístico-religiosas de la cofradía de la ciudad de Corrientes, by Cavalieri, Ana Belén, Universidad Nacional del Nordeste. Facultad de Artes, Diseño y Ciencias de la Cultura, 2018. Available for download at [Link]

San Baltazar, Historias de Corrientes at [Link]

The bamboula Lineage at [Link]

The Orishas, Indiana University at [Link]

#ATRs #afroargentina #afroargentines #afrolatine #afrolatinx #afrolatino #black saint #black saints #st balthazar #st. Balthazar #San Baltazar #Santería #shangó #xangó #santeria #african diaspora #african traditional religions #african diasporic religions #african diaspora religions #ADRs #san baltasar

[yearningforunity]

Women braid young woman's hair. The young woman is 17 years old, deaf and holds the position of iabassê, responsible for looking after the traditions of the terreiro.

#nagô #Candomble #Terreiro #Culture #Religion #iabassê #youth #African Descent #African Diaspora #ceremony #Brazil #South America

[queerlyfemmeandblack]

“I saw giants” by Àsìkò

#Àsìkò #egun #egungun #ancestors #Africa #Black spirituality #ATR #African Traditional Religion #African Spirituality #African Diaspora #eggun #spirituality #Orisa #Orisha #I saw giants #Yoruba

[everythingados]

As African Americans, our ancestors had no other choice but to accept and embrace creativity, flexibility, innovation, cleverness, etc.. These are the building blocks of Hoodoo and AA culture as a whole. If they had practiced the same way their ancestors did in Africa, we wouldn’t have made it. If they had practiced the same way our cousins did in Cuba/Haiti/Brazil/DR/Trinidad, we wouldn’t have made it. If they had incorporated the Orishas, Lwa, Akom, or other higher spirits in Hoodoo, we wouldn’t have made it. Respect that and stop tethering these ancient deities into our spiritual system.

#hoodoo #african traditional religions #african diasporic religions #rootwork #orishas #Lwa #ancestors #african spirituality #atr #adr #santeria #orisha path #voodoo #vodun #ifa #closed religions #closed practice #adosreligion #African American culture #african diaspora #ados

[yungcrybby-anonymousbosch666]

the brainwashing of the descendants of slaves in the united states is so complete that they fear africa. cultures of the diaspora that have retained some of their africaness especially in religion are regarded with fear by descendants who've had "african religions are evil" pounded into their heads for the last 300 years as they were forced to become Christian.

Haitians bear the brunt of this superstitious ignorance as do people from Louisiana. Why? Because parts of west africa have been preserved in their culture.

Africa (the entire continent because black people descended from slaves in the United States are ignorant of individual countries and language groups) is a big scary giant looming on the horizon thanks to hundreds of years of brainwashing.

#slavery #united states descendants of slaves #african diaspora #trans atlantic slave trade #west african religions #voodoo #black christianity #Haiti #Louisiana #fear of africa

[thevitalportal]

According to the web site santeria.org

“What is the difference between Voodoo, Hoodoo and Santeria?

All too often, Santeria is mistakenly confused with other African-derived magical or religious systems. It is very common for people to refer to the practices of Santería Lucumi (Lukumi) as “voodoo” by the media, in television and cinema. Movies and television are notorious for lumping all African Diasporic Traditions into one boat, calling them all voodoo and then mocking them or creating sensationalism that is rooted in cultural misinformation. Tack on to this cross-confusion between Voodoo and Hoodoo and you get a whole other layer of misunderstanding about what Santeria really is. We hope this article will help clarify some confusions, and help set the record straight once and for all. “

Santeria is a west African rooted belief system that helped Africans in the diaspora survive the violence of slavery. Often referred to as a pagan religions belief system when the European Christian belief systems defined what was a religion within the hegemony of the slave trade. The nuanced differences were often ignored when Santeria and Voodoo and

The difference between Santeria and Voodoo:

The primary African beliefs are different: Santeria is based on the Yoruba belief system, while Voodoo is rooted in Fon and Ewe beliefs.

#santeria #catholiscism #religion #faith #african diaspora #Fon #Ewe #yoruba #vital community #vital information exchange #vitalportal #thevitalportal #additional information #vital media #blacklivesmatter #blacktwitter #vital politics #myvitaltv

[jojotier]

My grandfather was a pagan priest, my mother's a Catholic witch, and I'm an atheist mostly because I reckon that if there is a God he'll appreciate the irony

#sam's thinkin again #and i mean more sadly like. my grandfather died before he could teach me anything more of santeria #and im in this weird space where santeria is this african diaspora religion and i #am Quite A Bit Whiter than grandpa #like my grandpa was a black man ans my moms white passing so by the time it got to me the printer ran out of ink #so im in this weird place where its like. do i even have a right to reclaim this? #but also if i dont #am i letting the colonization win? #not that it hasnt already Won but

[humanistic-temple-of-alkebulan]

#humanistictempleofalkebulan #science #religion #spirituality #black love #african diaspora #black community #afrakan #blackexcellence #africa #truth #logic #reasoning

[deadassdiaspore]

Winti, the 16th-century African religion that survived a 100-year ban by the Dutch in Suriname 

#Winti #African Religion #Afro-Surinamese #african diaspora

[lilolshorty]

I CANNOT STRESS THIS ENOUGH

Quit idolizing these mf celebrities!!!!

#atr #hoodoo #vodun #voodoo #african traditional religions #diaspora #diasporic #african diaspora #diasporic traditional religions #music

[southernmermaidsgrotto]

Tag yourself!

{made with the Ancestors and Great Spirits of the African Diaspora in mind, here's what I associate with each day of the week and the children of the diaspora born therein:

Monday's child is fair of face

Tuesday's child is full of grace

Wednesday's child is full of woe

Thursday's child has far to go

Friday's child is loving and giving

Saturday's child works hard for a living

And the child born on the Sabbath day

Is bonny and blithe, good and gay.

Monday: masters of finding new roads and moving forwards, tearing down blockages, trailblazers and warriors. Artists of all kinds, writers, poets, singers.

Tuesday: embodiment of thunderstorms, winds, omens, they're powerful conjurers with hot hands, always busy, always moving. Often times scholars, historians.

Wednesday: defenders, protectors, of humanity and nature as a whole. Warrior spirits at their core, but also great diviners and mediums.

Thursday: eloquent muses of the arts of love and war alike, great beauties who lead armies with equal charm and force. Sweetening, love and luck workings come easy to them.

Friday: personification of abundance and status. A commanding presence. Building legacy, great manifestors and conjurers, specially for work and finances.

Saturday: guardians of waters and the beyond. Community leaders, gifted healers, divine messengers. Carrying all the wisdom of the Elders and Ancestors.

Sunday: priests and priestesses that defy status quo, very old Ancestors coming back to reshape and rebirth reality. They will enter your life and purge every aspect of it.}

#Hoodoo #Rootwork #Conjure #Black Conjure #African american conjure #Hoodoo aesthetic #Hoodoo academia #I've had this in my drafts for so long!!! #enjoy :') #ATRs #ADRs #African Traditional Religions #African Diasporic Traditions #African Diasporic Religions #African Diaspora #afrolatine #afrolatinos

[stuhde]

i had shared what is happening in sudan on a long facebook post last night, but it virtually received almost little to no engagement or shares from the nearly 600 “friends” i have on the site.

this morning, my great-aunt was shot by the soldiers fighting for power, and God forbid, i lose more of my family members before eid this friday.

please read below to understand what is happening and how you can help my country. i hope the tumblr community can show more kindness than the lack of support and advocacy i’ve seen elsewhere.

يا رب اجعل هذا البلد آمناً 🇸🇩

the lack of awareness and advocacy from the African, Arab, and Muslim diaspora and the human rights community has been painful.

while Western media has done little to no coverage of the ongoing conflict in the capital city of my motherland, Sudan, it appears that the rest of the world also partakes in normalizing crimes and violence against SWANA people.

violence and war hurting the SWANA region are NOT ordinary occurrences — no one, regardless of race, creed, ethnicity, religion, and gender, should experience the unprecedented amount of violence that harms my two living grandmothers, aunts and uncles, and baby cousins who live in Khartoum.

your decision to ignore reading or educating and discussing with others about what is likely to be a civil war is complicity in viewing SWANA people as individuals who regularly experience conflict and are undeserving of help.

the silence is damaging, and it is up to us as privileged members of the diaspora (or individuals living in the Western world committed to human rights) to support the people of my country and their dream for a stable, democratically elected government.

what is happening in Sudan is a fight that started on April 15 between two competing forces for power — the Sudanese Army and the Rapid Support Forces (RSF) — neither groups are representative of the needs of our people. The Sudan Army is loyal to the dictator, Omar Al-Bashir, and the RSF is responsible for the genocide in Darfur.

with both power struggles backed by different Arab and Gulf nations, the two parties have been fighting for power for the last few years. While they worked together to try and end the people’s revolution, they lost. however, they are now in a constant power play of who will get to rule the nation.

this all means that war is NOT a reflection of my country — violence does not represent the SWANA people. Sudan is a nation of beautiful culture, strong women, intellectual and influential Islamic scholars, poets, and youth at the front lines of the revolution. we are a people committed to a region of peace for ourselves and the rest of the Ummah.

my family and the rest of Sudan’s innocent civilians are at the most risk, with many currently without drinking water, food to eat, electricity, and complete blockage to any mosques during the final nights of Ramadan, our holiest month of the year.

i ask that you please keep Sudan and our people in your prayers — donate to the Sudan Red Crescent or a mutual aid GoFund Me, email your representatives if you live in a country that can put pressure on either competing force of power, discuss this with your family and friends, and please do not forget to think about SWANA people — our brothers and sisters in Syria, Yemen, Lebanon, and many others need our love and support.

الردة_مستحيلة ✊🏾

#KeepEyesOnSudan

#lama makes a monologue #tw: war #tw: death #tw: violence #tw: gun mention #KeepEyesOnSudan #keep eyes on sudan #sudan coup #SudanCoup #sudan #sudan crisis #SWANA #MENA #north africa #middle east #current events #news #war #violence #long reads #long post #Sudan_Update #sudan update

[queerlyfemmeandblack]

“Egungun,” Ouidah, Benin, 2012 by Dan Kitwood

#Egungun #Eggun #egun #Ouidah #Benin #Africa #Voodoo #Yoruba #ancestors #Dan Kitwood #Black spirituality #spirituality #African Traditional Religion #African Diaspora #African Spirituality #2012 #2010s #Orisa #Orisha #ATR

[blackwoolncrown]

Reading list for Afro-Herbalism:

A Healing Grove: African Tree Remedies and Rituals for the Body and Spirit by Stephanie Rose Bird

Affrilachia: Poems by Frank X Walker

African American Medicine in Washington, D.C.: Healing the Capital During the Civil War Era by Heather Butts

African American Midwifery in the South: Dialogues of Birth, Race, and Memory by Gertrude Jacinta Fraser

African American Slave Medicine: Herbal and Non-Herbal Treatments by Herbert Covey

African Ethnobotany in the Americas edited by Robert Voeks and John Rashford

Africanisms in the Gullah Dialect by Lorenzo Dow Turner

Africans and Native Americans: The Language of Race and the Evolution of Red-Black Peoples by Jack Forbes

African Medicine: A Complete Guide to Yoruba Healing Science and African Herbal Remedies by Dr. Tariq M. Sawandi, PhD

Afro-Vegan: Farm-Fresh, African, Caribbean, and Southern Flavors Remixed by Bryant Terry

Barracoon: The Story of the Last “Black Cargo” by Zora Neale Hurston

Big Mama’s Back in the Kitchen by Charlene Johnson

Big Mama’s Old Black Pot by Ethel Dixon

Black Belief: Folk Beliefs of Blacks in America and West Africa by Henry H. Mitchell

Black Diamonds, Vol. 1 No. 1 and Vol. 1 Nos. 2–3 edited by Edward J. Cabbell

Black Faces, White Spaces: Reimagining the Relationship of African Americans to the Great Outdoors by Carolyn Finney

Black Food Geographies: Race, Self-Reliance, and Food Access in Washington, D.C. by Ashanté M. Reese

Black Indian Slave Narratives edited by Patrick Minges

Black Magic: Religion and the African American Conjuring Tradition by Yvonne P. Chireau

Black Nature: Four Centuries of African American Nature Poetry edited by Camille T. Dungy

Blacks in Appalachia edited by William Turner and Edward J. Cabbell

Caribbean Vegan: Meat-Free, Egg-Free, Dairy-Free Authentic Island Cuisine for Every Occasion by Taymer Mason

Dreams of Africa in Alabama: The Slave Ship Clotilda and the Story of the Last Africans Brought to America by Sylviane Diouf

Faith, Health, and Healing in African American Life by Emilie Townes and Stephanie Y. Mitchem

Farming While Black: Soul Fire Farm’s Practical Guide to Liberation on the Land by Leah Penniman

Folk Wisdom and Mother Wit: John Lee – An African American Herbal Healer by John Lee and Arvilla Payne-Jackson

Four Seasons of Mojo: An Herbal Guide to Natural Living by Stephanie Rose Bird

Freedom Farmers: Agricultural Resistance and the Black Freedom Movement by Monica White

Fruits of the Harvest: Recipes to Celebrate Kwanzaa and Other Holidays by Eric Copage

George Washington Carver by Tonya Bolden

George Washington Carver: In His Own Words edited by Gary Kremer

God, Dr. Buzzard, and the Bolito Man: A Saltwater Geechee Talks About Life on Sapelo Island, Georgia by Cornelia Bailey

Gone Home: Race and Roots through Appalachia by Karida Brown

Ethno-Botany of the Black Americans by William Ed Grime

Gullah Cuisine: By Land and by Sea by Charlotte Jenkins and William Baldwin

Gullah Culture in America by Emory Shaw Campbell and Wilbur Cross

Gullah/Geechee: Africa’s Seeds in the Winds of the Diaspora-St. Helena’s Serenity by Queen Quet Marquetta Goodwine

High on the Hog: A Culinary Journey from Africa to America by Jessica Harris and Maya Angelou

Homecoming: The Story of African-American Farmers by Charlene Gilbert

Hoodoo Medicine: Gullah Herbal Remedies by Faith Mitchell

Jambalaya: The Natural Woman’s Book of Personal Charms and Practical Rituals by Luisah Teish

Just Medicine: A Cure for Racial Inequality in American Health Care by Dayna Bowen Matthew

Leaves of Green: A Handbook of Herbal Remedies by Maude E. Scott

Like a Weaving: References and Resources on Black Appalachians by Edward J. Cabbell

Listen to Me Good: The Story of an Alabama Midwife by Margaret Charles Smith and Linda Janet Holmes

Making Gullah: A History of Sapelo Islanders, Race, and the American Imagination by Melissa Cooper

Mandy’s Favorite Louisiana Recipes by Natalie V. Scott

Medical Apartheid: The Dark History of Medical Experimentation on Black Americans from Colonial Times to the Present by Harriet Washington

Mojo Workin’: The Old African American Hoodoo System by Katrina Hazzard-Donald

Motherwit: An Alabama Midwife’s Story by Onnie Lee Logan as told to Katherine Clark

My Bag Was Always Packed: The Life and Times of a Virginia Midwife by Claudine Curry Smith and Mildred Hopkins Baker Roberson

My Face Is Black Is True: Callie House and the Struggle for Ex-Slave Reparations by Mary Frances Berry

My Grandmother's Hands: Racialized Trauma and the Pathway to Mending Our Hearts and Bodies by Resmaa Menakem

On Her Own Ground: The Life and Times of Madam C.J. Walker by A'Lelia Bundles

Papa Jim’s Herbal Magic Workbook by Papa Jim

Places for the Spirit: Traditional African American Gardens by Vaughn Sills (Photographer), Hilton Als (Foreword), Lowry Pei (Introduction)

Post Traumatic Slave Syndrome by Dr. Joy DeGruy

Rooted in the Earth: Reclaiming the African American Environmental Heritage by Diane Glave

Rufus Estes’ Good Things to Eat: The First Cookbook by an African-American Chef by Rufus Estes

Secret Doctors: Ethnomedicine of African Americans by Wonda Fontenot

Sex, Sickness, and Slavery: Illness in the Antebellum South by Marli Weiner with Mayzie Hough

Slavery’s Exiles: The Story of the American Maroons by Sylviane Diouf

Soul Food: The Surprising Story of an American Cuisine, One Plate at a Time by Adrian Miller

Spirituality and the Black Helping Tradition in Social Work by Elmer P. Martin Jr. and Joanne Mitchell Martin

Sticks, Stones, Roots & Bones: Hoodoo, Mojo & Conjuring with Herbs by Stephanie Rose Bird

The African-American Heritage Cookbook: Traditional Recipes and Fond Remembrances from Alabama’s Renowned Tuskegee Institute by Carolyn Quick Tillery

The Black Family Reunion Cookbook (Recipes and Food Memories from the National Council of Negro Women) edited by Libby Clark

The Conjure Woman and Other Conjure Tales by Charles Chesnutt

The Home Place: Memoirs of a Colored Man’s Love Affair with Nature by J. Drew Lanham

The Jemima Code: Two Centuries of African American Cookbooks by Toni Tipton-Martin

The President’s Kitchen Cabinet: The Story of the African Americans Who Have Fed Our First Families, from the Washingtons to the Obamas by Adrian Miller

The Taste of Country Cooking: The 30th Anniversary Edition of a Great Classic Southern Cookbook by Edna Lewis

The Tuskegee Syphilis Study: An Insiders’ Account of the Shocking Medical Experiment Conducted by Government Doctors Against African American Men by Fred D. Gray

Trace: Memory, History, Race, and the American Landscape by Lauret E. Savoy

Vegan Soul Kitchen: Fresh, Healthy, and Creative African-American Cuisine by Bryant Terry

Vibration Cooking: Or, The Travel Notes of a Geechee Girl by Vertamae Smart-Grosvenor

Voodoo and Hoodoo: The Craft as Revealed by Traditional Practitioners by Jim Haskins

When Roots Die: Endangered Traditions on the Sea Islands by Patricia Jones-Jackson

Working Conjure: A Guide to Hoodoo Folk Magic by Hoodoo Sen Moise

Working the Roots: Over 400 Years of Traditional African American Healing by Michelle Lee

Wurkn Dem Rootz: Ancestral Hoodoo by Medicine Man

Zora Neale Hurston: Folklore, Memoirs, and Other Writings: Mules and Men, Tell My Horse, Dust Tracks on a Road, Selected Articles by Zora Neale Hurston

The Ways of Herbalism in the African World with Olatokunboh Obasi MSc, RH (webinar via The American Herbalists Guild)

#herbalism #african american #rootwork #african #native american #hoodoo #voodoo

[blackhistorystoryteller]

AFRICAN VOODOO

The deep truth about AFRICAN VOODOO

African Voodoo: Unraveling the Mysteries of a Rich Spiritual Tradition

African Voodoo, often shrouded in mystery and misconceptions, is a complex and fascinating spiritual tradition with deep-rooted cultural significance. This ancient belief system, practiced in various forms across the African continent and the African diaspora, offers a unique perspective on the relationship between humans, nature, and the divine. In this article, we will delve into the world of African Voodoo, exploring its history, beliefs, rituals, and its enduring impact on the cultures and societies where it thrives.

A Diverse Tradition

Voodoo, also spelled Vodou or Vodun, is not a monolithic belief system; rather, it is a diverse and adaptable spiritual tradition that has evolved differently in various regions of Africa and beyond. Its origins can be traced back to the indigenous religions of West and Central Africa, where it was practiced by different ethnic groups. Over time, African Voodoo underwent syncretism with Catholicism and indigenous beliefs in the Caribbean, particularly in Haiti, giving birth to Haitian Vodou, which is perhaps the most well-known form of Voodoo.

Core Beliefs

At its core, African Voodoo centers around the veneration of spirits, ancestors, and deities. These spirits are believed to have the power to influence human life and the natural world. Each spirit has a specific domain, and practitioners seek their guidance and assistance through various rituals and offerings. Ancestor worship is a fundamental aspect of Voodoo, as it connects the living to their familial lineage and heritage.

The Loa, or spirits, are a central focus of Voodoo ceremonies. These spirits are intermediaries between humans and the ultimate divine force. Practitioners often enter trance-like states to communicate with the Loa, who possess them temporarily during rituals. The Loa are known for their distinct personalities and preferences, and offerings such as food, drinks, and dance are made to appease and honor them.

Rituals and Practices

Voodoo rituals are colorful and lively events filled with drumming, dancing, singing, and the use of symbolic objects. Rituals are often held in temples or outdoor spaces, and they vary widely depending on the specific tradition and purpose. Some rituals are celebratory, while others are intended to seek protection, healing, or guidance.

One of the most famous Voodoo rituals is the "Voodoo Doll," which is often misunderstood. These dolls are not meant for causing harm but are used as tools for healing or connecting with a specific person's spirit. Pins may be used symbolically to focus intention.

Voodoo in the African Diaspora

The transatlantic slave trade played a significant role in spreading African Voodoo to the Americas, particularly in regions like Haiti, New Orleans, and Brazil. In these places, Voodoo underwent further syncretism with local beliefs and Catholicism, resulting in unique variations of the tradition.

Haitian Vodou, for instance, is a vibrant blend of African Voodoo, Catholicism, and indigenous Taino beliefs. It has had a profound impact on Haitian culture and played a central role in the struggle for independence from colonial rule.

Misconceptions and Stereotypes

African Voodoo has been the subject of many misconceptions and stereotypes, often portrayed negatively in popular culture. These portrayals frequently focus on the more sensational aspects of Voodoo, such as curses and zombies, rather than its rich cultural and spiritual dimensions. It's important to recognize that Voodoo is a legitimate religious practice for millions of people, and like any belief system, it encompasses a wide range of beliefs and practices.

African Voodoo is a complex, multifaceted spiritual tradition with a deep and enduring cultural significance. It is a testament to the resilience of African heritage and the ability of beliefs to adapt and evolve over time. Beyond the stereotypes and misconceptions, Voodoo represents a profound connection between humans, nature, and the divine—a connection that continues to shape the lives and cultures of those who practice it.

Communication with the spirits, often referred to as Loa or Lwa in Voodoo, is a central aspect of Voodoo rituals and practices. Here's an overview of how practitioners communicate with these entities:

1. **Rituals and Offerings**: Voodoo rituals are the primary means of communication with the spirits. Practitioners gather in a designated sacred space, such as a temple or outdoor altar. They often create an elaborate ritual environment with symbols, candles, and ceremonial objects. Offerings, including food, drinks, tobacco, and other items, are presented to specific spirits to gain their favor and attention.

2. **Dance and Music**: Music and dance are essential elements of Voodoo ceremonies. Drumming and chanting create a rhythmic and trance-inducing atmosphere. Through dance and music, practitioners enter altered states of consciousness, allowing them to connect with the spirits more profoundly. It is believed that the spirits may possess individuals during these ceremonies, providing a direct channel for communication.

3. **Possession and Trance**: One of the most distinctive aspects of Voodoo rituals is the concept of spirit possession. Practitioners, often referred to as "servants of the spirits," may enter a trance-like state during which a particular Loa or spirit is believed to take control of their body. In this state, the possessed individual may speak in the voice of the spirit, offering guidance, advice, or requests on behalf of the spirit.

4. **Divination**: Divination is another way to communicate with the spirits in Voodoo. Practitioners may use various divination tools such as tarot cards, cowrie shells, or casting of objects to seek guidance from the spirits. These divination practices help practitioners understand the desires and intentions of the spirits and may provide insights into their own lives.

5. **Prayer and Invocation**: Voodoo practitioners often use prayer and invocation to establish a connection with the spirits. Specific prayers or invocations are recited to call upon a particular spirit's presence and assistance. These prayers are typically passed down through generations and may be spoken in a specific language or dialect.

6. **Voodoo Dolls**: Contrary to popular misconceptions, Voodoo dolls are not used for causing harm but are symbolic tools for communication. They can represent a specific person or spirit and are employed in rituals to convey intentions, requests, or healing energy to the spirits associated with them.

It's important to note that communication with the spirits in Voodoo is a deeply spiritual and cultural practice, and the methods may vary among different Voodoo traditions and communities. Voodoo practitioners believe that these rituals and practices maintain a reciprocal relationship with the spirits, offering offerings and devotion in exchange for protection, guidance, and assistance in various aspects of life.

Masquerades and Voodoo in Africa: A Cultural Tapestry of Spiritual Expression

Africa is a continent rich in cultural diversity, and its spiritual practices are as varied as its landscapes. Among the many vibrant traditions that permeate African culture, masquerades and Voodoo (often spelled Vodun or Vodou) hold significant places in the hearts and lives of its people. This article explores the fascinating intersection of masquerades and Voodoo, shedding light on how these practices are intertwined with African spirituality.

**Masquerades: The Embodiment of Spirits**

Masquerades are a prominent cultural phenomenon across Africa, characterized by elaborate costumes, masks, and dances. These performances serve multifaceted purposes, including entertainment, social commentary, and spiritual expression. However, it's the latter aspect, the spiritual dimension, that ties masquerades to Voodoo and other indigenous African belief systems.

1. **Role of Ancestors**: In many African cultures, masquerades are a means of connecting with ancestors and spirits of the deceased. The masks and costumes worn by performers often represent these spirits. During masquerade ceremonies, participants believe that the spirits inhabit the masks and interact with the living. This interaction serves as a way to honor and seek guidance from the ancestors.

2. **Protection and Cleansing**: Some masquerades have protective roles in communities. They are believed to ward off evil spirits, illnesses, or other malevolent forces. These masquerades often perform purification rituals, symbolically cleansing the community and its members.

3. **Harvest and Fertility Celebrations**: Masquerades are frequently associated with agricultural and fertility rites. They may perform dances and rituals to ensure a bountiful harvest or to promote fertility among the community members.

4. **Social Order and Governance**: Masquerades also play a role in enforcing social norms and maintaining order within communities. They may act as judges, mediators, or enforcers of communal rules during their performances.

**Voodoo: The Spiritual Heartbeat**

Voodoo, a widely practiced religion across West Africa and its diaspora, is deeply entwined with masquerades and the spiritual fabric of the continent.

1. **Ancestor Worship**: Voodoo places a significant emphasis on ancestor worship, much like masquerades. Practitioners believe that the spirits of ancestors are ever-present and can influence the living. Offerings, rituals, and masquerade performances are ways to honor and seek the guidance of these spirits.

2. **Connection to Nature**: Voodoo, like many African belief systems, recognizes the close relationship between humans and nature. It views natural elements, such as rivers, forests, and animals, as inhabited by spirits. Masquerades often incorporate nature-centric symbolism in their performances.

3. **Trance and Possession**: Both Voodoo and certain masquerades involve altered states of consciousness. In Voodoo, devotees may enter trances and become possessed by spirits, similar to the possession experiences during some masquerade ceremonies. These states facilitate direct communication with the divine.

4. **Rituals and Sacrifices**: Offerings and sacrifices are common in both Voodoo and masquerade traditions. These rituals are believed to appease spirits and seek their favor.

**Cultural Resilience and Transformation**

While masquerades and Voodoo have endured the test of time and colonization, they have also adapted and evolved. In the African diaspora, especially in the Americas, they fused with other cultural elements and religions, giving rise to unique traditions such as Haitian Vodou and New Orleans Voodoo.

masquerades and Voodoo in Africa are vibrant expressions of spirituality, culture, and identity. They are living traditions that continue to shape the lives and beliefs of countless individuals and communities, offering insights into the enduring resilience and adaptability of African cultures in the face of change and adversity.

The timing for Voodoo practices, like many spiritual traditions, can vary depending on the specific tradition, the purpose of the practice, and the preferences of the practitioner. There is no universally "best" time for Voodoo practice, but certain times and occasions are commonly observed:

1. **Festival Days**: Many Voodoo traditions have specific festival days or holidays when practitioners gather to perform rituals and ceremonies. For example, in Haitian Vodou, the Festival of the Ancestors (Fèt Gede) is a significant event where people honor and communicate with their ancestors. These festivals often have fixed dates in the Voodoo calendar.

2. **Full Moon and New Moon**: Lunar phases are significant in various spiritual practices, including Voodoo. Some practitioners prefer to conduct rituals during the full moon or new moon, believing that these phases are particularly potent for spiritual work. The full moon is often associated with amplifying energy and intentions, while the new moon is seen as a time for new beginnings.

3. **Nighttime**: Many Voodoo rituals take place during the nighttime. This is believed to be a time when the veil between the spiritual and physical realms is thinner, making it easier to communicate with the spirits. Candlelit ceremonies, drumming, and dancing are common elements of Voodoo rituals conducted at night.

4. **Personal Preference**: Individual practitioners may have their own preferred times for Voodoo practice based on their personal experiences and beliefs. Some may feel a stronger connection to the spirits during specific times of the day or year.

5. **Life Events**: Voodoo is often integrated into various life events such as births, marriages, and funerals. The timing of these rituals is determined by the occurrence of these events.

6. **Consulting a Voodoo Priest/Priestess**: For more specific guidance on the timing of Voodoo practices, consulting a Voodoo priest or priestess is advisable. They can provide insights based on their knowledge and experience within their particular Voodoo tradition.

It's essential to remember that Voodoo is not a monolithic practice; it encompasses various traditions and regional variations, each with its own customs and beliefs. Therefore, the best time for Voodoo practice can differ significantly from one tradition to another. Additionally, Voodoo is deeply rooted in cultural and spiritual contexts, so practitioners often follow the customs passed down through generations within their specific communities.

#life #animals #culture #aesthetic #black history #history #blm blacklivesmatter #anime and manga #architecture #black community #heritagesites #culturaltours

[propheticeve]

In the shadows of a brutal era in American history, where oppression and cruelty reigned, a powerful form of resistance took root: the Praise House. For enslaved black individuals in the Antebellum South, the Praise House stood as a sacred sanctuary, a place where they could defy the oppressive Christian views imposed upon them by their slave masters.

In a world where the power structures dictated every aspect of an enslaved person's existence, the Praise House emerged as a symbol of defiance and strength. It became a space where faith, culture, and the indomitable spirit of the African diaspora could thrive despite the dehumanizing conditions of slavery.

Meetings in the Praise House were not confined to the familiar rhythms of Sunday mornings. Instead, these gatherings typically took place on weeknights, a subtle act of rebellion in itself. The slave masters preferred their human property to attend white-dominated churches, where carefully curated sermons served as a reinforcement of the slave system, often using scripture as a tool of control.

Within the walls of the Praise House, the enslaved black community found solace in the absence of opulent Christian symbols and trappings. There, empty space was favored over altars, kneelers, pulpits, and even chairs and pews. This minimalism provided the space needed for the powerful and spiritually charged "ring shouts," an integral part of the all-night sessions of prayer and song. These gatherings were more than just expressions of faith; they were acts of resistance, defiance, and a testament to the resilience of the human spirit.

Even in the most degrading conditions, religious life and practice served as a source of strength and unity for the slave community. The Praise House became the focal point of their lives on the plantations, a place where their identity was preserved and their spirits were nurtured.

As time passed and the shackles of slavery fell away, the significance of Praise Houses remained unwavering. They continued to serve as the heart of the African community, a testament to the enduring strength of culture and faith.

Today, we at My Mind and Me Inc and the Temple of Living Word a 501c3 non profit based in Atlanta are on a mission to rekindle the traditions of the past and return to our Southern hoodoo roots. Our goal is to open our own Praise House in Atlanta, where hoodoos, practitioners of African Traditional Religions (ATRs), and individuals of all backgrounds can practice openly, without judgment. In this sacred space, we will offer open altars, prayer sessions, spaces for practitioners to teach, and, of course, the continuation of the cherished tradition of ring shouts.

To make this vision a reality, we need your support. Be a part of a bigger picture, a story of resistance and resilience. Donate today and help us build a Praise House that stands as a testament to the enduring strength of culture, faith, and unity. Together, we can create a space where souls find solace, healing, and renewal.

Join us on this sacred journey, and be a part of history.

Please SHARE! SHARE! SHARE!

Atlanta family TAP IN

@mymindandmeinc @realconjuhwoeman

#hoodoo #medium #ancestor veneration #witch #rootwork #black women #conjure #prophet #tutnese #luxury #gofundme #nonprofit #healing #donate